DMT: Seeking Super-consciousness In his book Breaking Open the Mind, author Daniel Pinchbeck takes readers on his journey of experience with the chemical Dimethytriptamine, also known as DMT. He says, “DMT land was an interweave of tantric mandalas, virtual reality fantasias, stained glass aureolae; a ten-dimensional Walt Disney World projected into some far-fetched and far flung future”. This psychedelic is popularly known for its powerful hallucinogenic properties and vivid, lifelike experiences. While possession and consumption of DMT is illegal in the US, other communities and societies, such as the Shamans, use DMT for cultural uses. The study and potency of its properties leave us wondering whether or not DMT allows our minds access to planes and existences beyond our own. Hungarian chemist, Stephen Szara. After reading about the presence of DMT in Shaman communities, Szara injected DMT into …show more content…
McKenna’s inferences are similar The practices of the Shaman society’s beliefs. The Shamans use DMT regularly, as they believe that it connects them to a higher level of consciousness, allowing them to see the future, the past, and connect with their ancestors (O. Hyde 43). DMT was consumed regularly by shamans for spiritual enlightenment. The shamans that work with Ayahuasca, a plant which DMT is derived from, claim that the plants speak to them, giving shamans and healers insight on which plants to use for a certain purpose. DMT’s original form comes from a variety of snuffs found in basin in the Amazon region. The snuffs are blown up the nose using a tool in which another person blows the other end. (Oroc) In Modern America, DMT is often smoked or
Leon F. Litwack is the author of Trouble in Mind. Litwack is an American historian and professor of history at the University of California at Berkeley. He was born in 1929 in Santa Barbara, California. In 1951, Litwack received is Bachelor Degree and then continued to further his education. In 1958, he received his Ph. D. from the University of California at Berkeley. Samuel Eliot Morison and Henry Steele Commager wrote the book that sparked Litwack's curiosity in history. The book was The Growth of the American Republic. Litwack was in the eleventh grade when he first discovered his interest in history. In 1964, Litwack began teaching at the University of California, where he taught an excess of 30,000 students. Litwack has written other books besides Trouble in Mind. One of the books he wrote was Been in the Storm So Long: The Aftermath of Slavery in 1979. In 1980, Litwack was the winner of the Pulitzer Prize for history of this book and in 1981 he was the winner of the National Book Award. He also wrote North of Slavery: The Negro in the Free State, 1790-1860, Without Sanctuary: Lynching Photography in America, and The Harvard Guide to African-American History. Litwack has also won many including, the Francis Parkman Prize, the American Book Award, and he was elected to the presidency of the Organization of American Historians. In addition to this, Litwack has been an outstanding teacher and received two notable teaching awards. Litwack's first teaching position was at the University of Wisconsin in Madison, where he taught from 1958 to 1964. He also taught at the University of South Carolina, Louisiana State University, and the University of Mississippi. As one can see, not only has Litwack been an exceptionally outstanding author, he has also been a very popular and influential teacher.
During a visit to Mexico, Gordon Wasson, a mycologist, discovered the use of psilocybin mushroom in spiritual ceremonies by Indian tribes. Upon experiencing the spiritual and hallucinatory effects of the mushroom, Wasson returned to the area accompanied by an experienced mycologist, Roger Heim, who managed to cultivate the mushroom once in France and send samples of it to the scientist who had discovered lysergic acid, Albert Hoffman. From the mushrooms, Hoffman successfully isolated two compounds which he further named psilocybin and psilocin. Analogs of these compounds were further synthesized and were employed mainly for psychotherapeutic uses. Many tests on psilocybin were made at Harvard University in the early 1960’s. However, along with LSD, psilocybin became a scheduled substance in 1970, making it illegal. During this time, psilocybin mushrooms became a part of the psychedelic and hippy movement and were used for recreational and spiritual purposes. Research on psilocybin ended in the late 1980’s because of strict rules imposed by the government but recently scientist have started researching on this chemical once more.
Everything is criticized at every level in this story, the people by the main character, the main character by the author and even the story by the author as well. The cruel egoistic personality of Anders is definitely identifiable through these different levels of criticism. I will prove that the inner motivation of this behaviour derives from Anders' egoistic personality which sometimes makes him cruel against others, sometimes against himself. Furthermore, I will prove that whenever Anders criticizes somebody or something he actually tries to punish because of the imperfectness of the object. In order to make the referring to the different part of the story easier I divide it into three parts. The first part ends when the robbers appear at the door of the bank, the second ends when one of the robbers shoots at Anders and the left is the third part.
Psychedelic drugs were an icon of the 1960s, its role embedded within the rising counterculture in response to the economic, social, and political turmoil throughout the United States. As a means to impose a central power and control social order, federal authorities were quick to ban the recreational and medical use of psychedelic drugs without consideration of its potential benefits. The recent state laws on the legalization of marijuana in Oregon and Colorado with others soon to follow, is a sure sign of an eventual collective shift in the perceptions of psychedelic drugs. Not only does Daniel Pinchbeck document his reflections on the personal consumption of psychedelic drugs in his unconventional novel Breaking Open the Head, he also advances several assertions on modern Western society in his exploration of polarized attitudes on this controversial topic.
In the article “The Coddling of the American Mind” the authors Greg Lukianoff and Jonathan Haidt express that college campuses in America are dealing with emotional discomfort every day. They point out whether we are too emotional on certain topics in our lives or we need to change something on college campuses to have students feel more comfortable. College student have experienced a lot in life so I think that campuses should help college students through traumatic experiences in their past instead of not acknowledging certain topics and banning them to discuss in class like rape and domestic violence which happens in our everyday life. Colleges need to step up and talk about these things so students can feel more comfortable.
Boyer, B., Boyer, R., & Basehart, H. 1973. Hallucinogens and Shamanism M. Hamer, Ed.. England: Oxford University Press.
Psychedelic drugs affect more then creativity, they are also known to have the ability to increase the users sense of spirituality and religion. In the academic journal, “Voice of The Psychonauts,” author Levente Moro explores the correlation between spirituality, and psychedelic drug use. He claims that when psychedelic drugs are taken in a “supportive” environment they have the ability to induce “deeply meaningful religious revelations and spiritual awakenings” (Moro et al. 190). Psychedelic drug use in hopes of spiritual revelations is not new, and has actually been going on for hundreds of years. The Native American Church has been known to traditionally use psychedelic drugs for spiritual experiences (Moro et al. 190). Some Mexican tribes are also known to ingest psilocybin mushrooms in order to induce religious awakenings (Moro et al. 190). To further prove his argument, Levente Moro conducted an online survey amongst 667 random people. His results suggested that people still take psychedelic drugs in order to have religious experiences, even though it is looked down upon in certain religious groups (Moro et al. 195). Levente Moro is not the only one interested in psychedelic drugs and religion. Many other scientists have also examined this theory. In the article, “Values and Beliefs of Psychedelic Drug Users,” author Michael Lerner also discusses the relationship between psychedelic drug use and spirituality. Lerner also believes that when psychedelic drugs are taken with the correct mindset, they have the ability to increase ones sense of religion. In order to test his theory, Michael Lerner had 183 volunteers fill out a questionnaire. Even though he conducted the survey amongst people from all over the world...
Science cannot explain everything but it strives to look for answers and relies on proof. Religion is based solely on faith and believes in many things that do not make sense and do not have proof to support its ideas. The belief that there is a substance beyond the element that takes up no space, but is still connected with the body is one of them. The belief that the mind or soul are not linked to the body and that they are both two separate substances. The body is one and the mind is another. This belief is not logical and does not make sense now that without the brain, which is a substance that makes up a body, a person could not function in the world. The mind and the brain are one, and these two elements cannot be separated now that the brain is just another part of the body.
“Of all the Buddhist groups in America, those focusing on meditation have been most attractive to young people from the drug scene, and it is these groups that have taken the strongest stand against drug use. The psychological literature as well as the literature on Zen abounds in descriptions of the altered states of consciousness experienced under the influence of LSD-25 and other hallucinogenic drugs. Descriptions of these drug-induced states often compare them with the experience of satori or enlightenment which may result from Buddhist meditation. Frequently the opinion is expressed that, under certain circumstances, the LSD experience is a satori experience. ”
“The Sweet Hereafter” portrays the grief stricken citizens of a remote Canadian town traumatized by a terrible accident, and the impact of an ambulance-chasing lawyer who is attempting to deal with the grief in his own life. The film also depicts the grieving subjects susceptibility to convert grief and guilt into both blame and monetary gain and the transformation this small community faces after such a devastating event.
A largely debated topic in today's society is whether or not psychedelic drugs should be legalized for medicinal purposes and if they should, how this legalization would affect the communities in which they’re being prominently medicinally used. Although many scientists have argued that psychedelics pose a mental health risk, closer examination shows that communities would have a significantly lower depression rate if certain psychedelics were legalized. Now to fully understand how psychedelics could be beneficial or the opposite thereof, you’ll need to understand how they work and what they are. What a psychedelic drug is, the immediate effects, both mentally and physically, and how communities might benefit and function with the sudden use of these drugs.
In the article The Coddling of the American Mind by Greg Lukianoff and Jonathan Haidt, the authors go into great detail of describing the effects of trigger warnings. Using real world examples, Lukianoff and Haidt describes how college students are oversensitive and carried along the school year. The authors explain how this is a negative thing for the college students going into the work force in the future.
Wesson, Donald R. "Psychedelic Drugs, Hippie Counterculture, Speed And Phenobarbital Treatment Of Sedative-Hypnotic Dependence: A Journey To The Haight Ashbury In The Sixties." Journal Of Psychoactive Drugs 2 (2011): 153. Academic OneFile. Web. 23 Mar. 2014.
N,N-dimethyltryptamine(DMT) is a psychoactive chemical in the tryptamine family, which causes intense visuals and strong psychedelic mental affects when smoked, injected, snorted, or when swallowed orally (with an MAOI such as haramaline). DMT was first synthesized in 1931, and demonstrated to be hallucinogenic in 1956. It has been shown to be present in many plant genera (Acacia, Anadenanthera, Mimosa, Piptadenia, Virola) and is a major component of several hallucinogenic snuffs (cohoba, parica, yopo). It is also present in the intoxicating beverage ayahuasca made from banisteriopsis caapi. This drink inspired much rock art and paintings drawn on the walls of native shelters in tribal Africa- what would be called 'psychedelic' art today (Bindal, 1983). The mechanism of action of DMT and related compounds is still a scientific mystery, however DMT has been identified as an endogenous psychadelic- it is a neurotransmitter found naturally in the human body and takes part in normal brain metabolism. Twenty-five years ago, Japanese scientists discovered that the brain actively transports DMT across the blood-brain barrier into its tissues. "I know of no other psychedelic drug that the brain treats with such eagerness," said one of the scientists. What intrigued me were the questions, how and why does DMT alter our percep...
Pre-Columbian Mexicans used many substances, from tobacco to mind-expanding (hallucinogenic) plants, in their medicinal collections. The most fascinating of these substances are sacred mushrooms, used in religious ceremonies to induce altered states of mind, not just drunkenness.